Coming Late to Davening: Difference between revisions

One should make a great effort to daven with a [[minyan]] because Hashem does not reject the [[Tefillah]] of a congregation and the [[Tefillah]] will be more accepted by Hashem.<ref>Shulchan Aruch 90:8, Mishna Brurah 52:3 and 90:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 590)</ref> The halachot below are for someone who comes late to [[Shacharit]]. For the halacha of someone who comes late to [[Maariv]], please see the [[Mariv/Arvit#Coming_late_to_Maariv| Coming Late to Maariv]] page.

# Someone who comes late to Davening and sees the minyan is up to the end of Pesukei Dezimrah and realizes that if were he to daven the usual order he would not be able to daven [[Shmoneh Esrei]] with a Minyan<ref> There is a famous dispute between the Kabbalists and Halachists whether one should forgo the regular order of Tefilah or forgo davening with a Tzibbur. The Halachists including the Tur, Shulchan Aruch and Rama hold one should skip in order to daven with a Tzibbur. The Chacham Tzvi 36 also says that one should skip according to the Arizal because the order of Tefilah is only lechatchila and the importance of Tefilah BeTzibbur is an overriding factor. So writes the Shulchan Aruch in Magim Mesharim that it is important to be on time so as not to ruin the order, to be inferred from this is the understanding that were one to come late one would inevitably skip. So say the Yaavetz in Mor Ukesia 52, Eliya Raba 52:5, Kesher Gudal 5:10, Meorei Or (Bear Sheva 21b). However, Bear Heteiv 52 records the practice of the pious did not change the order even if they were late. Shalmei Tzibbur 9b, Minchat Aharon 12:13, Ben Ish Chai in Ben Yehoyada (R”H 35a), Sh”t Yaskil Avdi O”C 1:2(6), Sh”t Simchat Cohen 7:6, and Kaf Hachaim Sofer 52 agree. See also the Shalmei Tzibur quoting the Chacham Tzvi on p. 67c. However, Mamar Mordechai 52:1 says [[davening]] in order even at the expense of praying with a [[minyan]] only applies to someone who always follows the Arizal but since we follow Shulchan Aruch (especially according to the Chacham Tzvi who says the Arizal agrees with the Shulchan Aruch) one should skip. Naveh Shalom 1 pg 124d, Sh”t Shaar Shlomo Zorafa 60, Chesed LeAlafim 52, and Mishna Brurah 52:1,6 agree. See further Sh”t Igrot Moshe O”C 4: 91, Sh”t Yacheve Daat 5:5. </ref>, he should do the following order: put on [[Tallit]] and [[Tefillin]], say Elokei Netsor, Brachot Hatorah, Baruch Sh’amar, Ashrei, Haleluyah Halelu Min HaShamayim, Haleluyah El Bekodsho, Yishtabach, Brachot Yotzer, Shema, Brachot Geulah, [[Shmoneh Esrei]] with a [[Minyan]] or with the [[Chazarat HaShatz]] which is also called [[davening]] with a [[Minyan]] <ref> The following hold it is Tefillah Betzibbur: Sh”t Me’at Mayim 21, Taharat Mayim 400:9 in name of Rambam, Sh”t Chatam Sofer 4(edition Yerushalim 5733), Petach Hadvir 52, Ashel Avraham 52, Sh”T Bear Yitzchak O”C 20:2, Chazon Ish 19:7, Sh”T Ish Matzliach  O”C 11, Bear Moshe 1:12, Sh”t Shevet Levi 4:11. Sh”T Pri Tevuah 68, Sh”t Yechave Daat Y”D 5:7. However the Pri Megadim 52e, Sh”t Chavselet Hasharon O”C 2, Sh”t Amudei Esh 3:7, Sh”t Igrot Moshe O”C 3:9 argue it should not be considered Tefillah Betzibbur. </ref>, after [[davening]] he can return to say the Brachot Hashachar, Parshat Akeda, [[Korbanot]] and mizmorim of Pesukei Dezimrah that were skipped. <ref> Shulchan Aruch 52:1. Siddur Rav Amram Goan 1:102 says if one is late one should just say Baruch Sh’amar, Tehilat LeDavid (Ashrei without the first two pesukim), and Yishtabach. Smak 11, quotes Rav Neturei Goan who says one should add Haleluyah El Bekodsho. The Smag (Asin 19 pg 109b), Hagahot Maimon (Tefilat 7:50) in name of Rav Moshe Goan agrees. The Hagahot Smak 11 adds Haleluyah Min HaShamayim. Hagahot Maimon writes this in name of Sefer HaMitzvot. Rosh ([[Brachot]] 2:5) and Talmidei Rabbeinu Yonah (Brachot 23a) hold like Rav Amram Goan. Shulchan Aruch 52:1 holds like the Hagahot Smak that if there is less time one skips Haleluyah Min Hashamayim. Rama adds that if there is less time one also skips Haleluyah El Bekodsho. </ref> However, one should not be making up these [[prayers]] during [[Chazarat Hashatz]]. <ref> Yalkut Yosef Sheerit Yosef 1:page 12 and Hilchot Hashkamat Haboker 5764 page 1129 </ref>  

# If there is even less time than that, one should also skip Haleluyah Halelu Min HaShamayim and if there is less time even than that one should also skip Haleluyah El Bekodsho.<ref> Shulchan Aruch 52:1 holds like the Hagahot Smak that if there is less time one skips Haleluyah Min Hashamayim. Rama based on Rav Amram Goan adds that if there is less time one also skips Haleluyah El Bekodsho. Rama 52:1 based on the Rosh (Brachot 5:6), Mishna Brurah 52:6, and Kitzur Shulchan Aruch 14:7 hold that at a minimum one may say an abbreviated Pesukei Dezimrah consisting of only Baruch SheAmar, Ashrei, and Yishtabach.</ref>

# If there is less time than that one should skip all of Pesukei Dezimrah, but after [[Shmoneh Esrei]] one should say [[Pesukei DeZimrah]] without the [[Brachot]] in Baruch SheAmar and Yishtabach. <ref>  

* Shulchan Aruch 52:1 writes that if one sees that the congregation is up to the [[Brachot]] of Shema and one will not have time to say [[Pesukei DeZimrah]], one should start the [[Brachot]] of Shema with the congregation and after one said [[Shmoneh Esrei]] one says [[Pesukei DeZimrah]] without the Brachot and one may not say Baruch SheAmar and Yishtabach at all. This is based on the following Geonim and Rishonim: Siddur Rav Amram Goan 1:102 pf 200a) in name of Rav Neturnai Goan, Aruch (Erech Tefilah), Sh”t Rashba 3:285, Machzor Vitri 23, Or Zaruha 1:100, Smak 12:77, Hagahot Maimon Tefilah 7:50, Rashba 1:589 in name of Ramban, and Shibolei HaLeket (Siman 7). See, however, the opinion of the Rabbenu Yonah (Brachot 23a) that one may say these [[Brachot]] after [[Shmoneh Esrei]].